..續本文上一頁tarting point, the problem of suffering. This problem arises from causes. Finally just as there is suffering and the causes of suffering, so too there is an end of suffering and a cause for the end of suffering. In this case it is a negative process. In other words, when the causes of suffering are removed then suffering ends.

　　If you look at the Four Noble Truths you can see that they pide quite naturally into two groups. The first two, suffering and the cause of suffering belong to the realm of birth and death. Symbolically they can be represented as a circle, in the sense that they are circular. The causes of suffering lead to suffering, suffering produces the causes of suffering which again produce suffering. They are circular. They belong to samsara. The second two, the end of suffering and the path to the end of suffering can be symbolized in terms of a spiral. Movement is no longer circular. It is now directed upwards. If we keep this structure, the idea of cause and effect at the back of our mind when we look at the Four Noble Truths, I think we can find them easier to understand. Similarly, if we remember the principle of cause and effect it will be of great value to us as we continue to study the Buddha”s teachings when we come to consider karma and rebirth or when we come to consider dependent origination. In short, throughout all the Buddha”s teachings we will see that the principle of cause and effect runs like a thread.

　　Let us now look at the first of the Four Noble Truths, the truth of suffering (Duhkha). Many non-Buddhists and even some Buddhists have felt disturbed by the choice of suffering as the first of the Four Noble Truths and many have said that this is an indication of pessimism. I often find non-Buddhists saying to me "Why is Buddhism so pessimistic

　　 Why does it begin with and emphasize suffering

　　" There are a number of answers to this question. Some of you may be familiar with the distinction between pessimism, optimism and realism. Let us put it this way. If one is suffering from a disease and one refuses to recognize the fact that one is ill this is not being optimistic, this is merely being foolish. It is analogous to the ostrich burying its head in the sand. If there is a problem the only sensible thing to do is to recognize the problem and see what can be done to eliminate it. Secondly, if the Buddha had taught only the truth of suffering and had stopped at that, then there might be some truth in the charge that the teachings of the Buddha are pessimistic. But the teachings of the Buddha do not end with the truth of suffering because the Buddha taught not only the truth of suffering but also the truth of its cause and more importantly in this context the truth of its cessation.

　　All of us, I am quite sure, if we are honest with ourselves, will admit that there is a fundamental problem with life. Things are not as they should be. Something somewhere is not quite right. And no matter how much we may try to run away from it, at some time or other, perhaps in the middle of the night, or perhaps in the middle of a crowd, or perhaps in the moment during one”s work, we do come face to face with ourselves, the realization that things are not all as they should be, that something is wrong somewhere. This is what in fact impels people to seek solutions. They may seek solutions in more material things or they may seek solutions in various therapies.

　　In Buddhism, specifically the truth of suffering can be pided into two categories, broadly speaking, physical and mental. Here the physical sufferings are the sufferings of birth, old age, sickness and death. You can recall that last week we touched upon the Buddha”s encounter with sickness, old age and death in the form of the three sights — the sick man, old ma…

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